<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>1983-9278</journal-id>
<journal-title><![CDATA[Eccos Revista Científica]]></journal-title>
<abbrev-journal-title><![CDATA[Eccos Rev. Cient.]]></abbrev-journal-title>
<issn>1983-9278</issn>
<publisher>
<publisher-name><![CDATA[Universidade Nove de Julho - UNINOVE]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S1983-92782021000400111</article-id>
<article-id pub-id-type="doi">10.5585/eccos.n59.14185</article-id>
<title-group>
<article-title xml:lang="pt"><![CDATA[O PAPEL SANITÁRIO DAS REZADEIRAS BRASILEIRAS OUTRORA E AGORA: RESSIGNIFICAÇÕES E CONTINUIDADES]]></article-title>
<article-title xml:lang="en"><![CDATA[THE HEALTHY ROLE OF BRAZILIAN FEMALE FOLK HEALERS FROM THE PAST AND FROM THE PRESENT: RESIGNIFICATIONS AND CONTINUITIES]]></article-title>
<article-title xml:lang="es"><![CDATA[EL PAPEL SANITÁRIO DE LAS CURANDERAS BRASILEÑAS DE ANTAÑO Y DEL PRESENTE: RESIGNIFICACIONES Y CONTINUIDADES]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Câmara]]></surname>
<given-names><![CDATA[Yls Rabelo]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Fialho]]></surname>
<given-names><![CDATA[Lia Machado Fiuza]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,Universidad de Santiago de Compostela, Universidade Estadual do Ceará  ]]></institution>
<addr-line><![CDATA[Fortaleza Ceará]]></addr-line>
<country>Brasil</country>
</aff>
<aff id="Af2">
<institution><![CDATA[,Universidade Federal do Ceará, Universidade Estadual do Ceará  ]]></institution>
<addr-line><![CDATA[Fortaleza Ceará]]></addr-line>
<country>Brasil</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>10</month>
<year>2021</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>10</month>
<year>2021</year>
</pub-date>
<numero>59</numero>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_arttext&amp;pid=S1983-92782021000400111&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_abstract&amp;pid=S1983-92782021000400111&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_pdf&amp;pid=S1983-92782021000400111&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="pt"><p><![CDATA[Resumo Esse levantamento bibliográfico nasceu de nossa inquietação no pós-doutorado quanto ao estudo da importância das rezadeiras brasileiras no passado e no presente. Sua gênese em terras brasileiras deu-se no início da colonização do Brasil, quando para cá rumaram suas antecessoras juntamente com bandeirantes, degredados, físicos, barbeiros e parteiras. Mesclando seus saberes ao dos autóctones e, posteriormente, ao dos escravos africanos que para aqui foram traficados, essas provedoras populares de cura têm-se mantido operantes até os dias correntes, driblando as várias perseguições que vêm sofrendo ao longo desses cinco séculos, ressignificando seu papel e adaptando-se à realidade de seus contextos. Para embasar nossas colocações nesse artigo, fundamentamo-nos em teóricos basilares da área como Câmara, Sanz-Mingo e Câmara (2016), Conceição (2008), Rosario et al. (2014), Stancik (2009) e Theotonio (2011) - para citar alguns. Concluímos que mais de quinhentos anos após sua chegada em terras brasileiras, as rezadeiras têm se mantido como uma referência de provisão de saúde em níveis físico, mental, espiritual e social; foram e são imprescindíveis no passado e no presente; serão necessárias, seguramente, no futuro e por isso sua repaginação constante tem sido de fundamental importância para a sua continuidade.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract This bibliographic survey comes from our postdoctoral concern about the importance of Brazilian folk healers in the past and in the present time. Their genesis in Brazilian lands occurred at the beginning of the colonization of the country, when their ancestors came here along with bandeirantes, outlaws, physicists, barbers and midwives. Mixing their knowledge with that of the indigenous, and later with that of the African slaves, those popular healers have remained operative up to the present day, overcoming the various persecutions they have been suffering throughout those five centuries, reframing their role and adapting themselves to the reality of their contexts. In order to base our positions on this article, we base ourselves on theorists of the area such as: Câmara, Sanz-Mingo and Câmara (2016), Conceição (2008), Rosario et al. (2014), Stancik (2009) and Theotonio (2011) - to cite some. We conclude that more than five hundred years after their arrival in Brazilian lands, female folk healers have maintained themselves as a reference of health provision in physical, mental, spiritual and social levels; they have been indispensable so far and will surely be necessary in the future.]]></p></abstract>
<abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen Esta revisión bibliográfica nació de nuestra preocupación postdoctoral por el estudio de la importancia de las curanderas brasileñas en el pasado y en el presente. Su génesis en tierras brasileñas tuvo lugar al inicio de la colonización de Brasil, cuando sus antecesoras se trasladaron aquí junto con bandeirantes, exiliados, físicos, barberos y parteras. Fusionando su conocimiento con el de los nativos y, posteriormente, con el de los esclavos africanos que aquí fueron traficados, estas proveedoras populares de curaciones han permanecido en funcionamiento hasta la actualidad, esquivando las diversas persecuciones que han sufrido a lo largo de estos cinco siglos, redefiniendo su papel y adaptándose a la realidad de sus contextos. Para respaldar nuestras afirmaciones en este artículo, nos basamos en teóricos fundamentales en el campo como Câmara, Sanz-Mingo y Câmara (2016), Conceição (2008), Rosario et al. (2014), Stancik (2009) y Theotonio (2011), por nombrar algunos. Concluimos que más de quinientos años después de su llegada a tierras brasileñas, las curanderas se han mantenido como un referente para la provisión de salud a nivel físico, mental, espiritual y social; fueron y son esenciales en el pasado y en el presente; Ciertamente serán necesarias en el futuro y por eso su constante repaginación ha sido de fundamental importancia para su continuidad.]]></p></abstract>
<kwd-group>
<kwd lng="pt"><![CDATA[medicina popular]]></kwd>
<kwd lng="pt"><![CDATA[repaginação]]></kwd>
<kwd lng="pt"><![CDATA[rezadeiras brasileiras.]]></kwd>
<kwd lng="en"><![CDATA[female brazilian folk healers]]></kwd>
<kwd lng="en"><![CDATA[popular medicine]]></kwd>
<kwd lng="en"><![CDATA[redesign.]]></kwd>
<kwd lng="es"><![CDATA[curanderas brasileñas]]></kwd>
<kwd lng="es"><![CDATA[medicina popular]]></kwd>
<kwd lng="es"><![CDATA[repaginación.]]></kwd>
</kwd-group>
</article-meta>
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